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RECOMMENDED 'At Home' Liturgy

Hi,

'Liturgy' means the many acts and rituals by which we manifest (and are manifested by) the beliefs and teachings at the heart of Buddhist Practice. Some we practice as a group together, some at private times (not two, by the way). These various practices can bring the teachings more visibly to life, and our lives into the Teachings. Of course, in our way, Zazen is the centerpiece, and nothing else is really necessary. However, other practices can be truly powerful and resonate in the hearts of many people, bringing much Wisdom and Compassion into our lives.

What are the some of the practices which we recommend or encourage at home and work ... our practice places in this Sangha in which all of life is the temple?

ZAZEN

Of course, seated Zazen is our one and only practice, for by the very nature of Shikantaza ... when sitting Zazen, there is nothing more to do, nothing more that need be done, no addition needed nor anything to take away. Zazen is complete and whole. No other place to be in all the world, no other place we must (or can) run to. Nothing lacks, all is sacred, and Zazen is the One Liturgy. It is vital to be sat by Zazen with such attitude. Thus, Zazen is sat each day as the One and Whole Practice.

Yet, of course, we do eventually rise up from the Zafu and get on with "the rest of life". Then, ANYTHING and EVERYTHING can be encountered as Sacred, One, Whole ... as 'Zazen' ... from 'changing a baby's diaper' to 'stapling staples' at work to 'pulling weeds' in the garden ... all a SACRED RITUAL when approached as such.

Thus, I wish to HIGHLY RECOMMEND one of the best little books on the subject of 'liturgy' in our so called 'ordinary' life at home and work ... please read it ...

... one of the best 'Zen Books' I have encountered in years, and very unique in its subject matter. Also, another book very very highly recommended for understanding the significance and origins of some of the traditional chants and practices one will encounter around Treeleaf and most other Soto Zen Sangha isShohaku Okumura's "Living by Vow: A Practical Introduction to Eight Essential Zen Chants and Texts"

The sacredness can be brought into everything, even the most ordinary ... even the most ordinary manifests the sacred, is sacred and 'not just ordinary'.

Here are some other rituals that we practice in this Sangha, and that you can adapt for home. REMEMBER: We encourage folks not to be bound by tradition, or overly caught in the 'right, wrong or traditional' way to do things. Instead, please bring traditions to life in ways which express your own heart. There is no need to follow every practice or any practice (besides Zazen, of course! 8) ), and please develop those which complement your life.

On the other hand ... neither reject practices merely because, at first glance, they seem too exotic or hard or you do not understand. I ask everyone to look and listen to this 'sit-a-long' on '(UN)TURNING JAPANESE" ...

It is also vitally important that, in undertaking any practice or ritual, we "NON-DO" the practice ... meaning that we pursue it diligently and sincerely, yet with "nothing to obtain" ... much as washing the windows carefully to remove the grime, getting the job done, all while dropping all thought of "clean and dirty" and a job to achieve. That is another subject we talk about here often.

So, what are some other daily rituals and practices which one can NON-DO?

KINHIN

This is walking Zazen ... step by step, no place to get to, constantly arriving. It can be practiced any time ... between or after seated Zazen or any place ... in the slow postal line or grocery line. Instructions are in our Guide to Basic Sitting (PDF):

Although our Buddhist Practice is not limited to any place or time, and includes the noisy and busy places as well as the quiet ... it is good to set aside a small, still, special place where we can enter the mindset of practice. For some, it need not contain more than a Zafu or chair. Others may wish to make a small altar, featuring incense (if not allergic! ... the incense can be 'lit' invisibly, without a match too!), perhaps flowers ... and a statue of a Buddha or Bodhisattva. There is no required pattern in our Sangha.

However, again, one need not be bound by rules. A simple framed picture, even a picture in your wallet which you pull out to look at, can be equal to the greatest Temple. If not a statue, a stone, a flower or simply empty space can suffice. What is more, my personal opinion is that a "Buddha Statue" is both seen and unseen ... and what is NOT a Buddha Statue?

ATTENDING OUR WEEKLY AND MONTHLY ZAZENKAI

We have weekly and monthly Zazenkai netcasts, with lots of Zazen, Kinhin, Zazen, Chanting, Bowing, Zazen and ... Zazen ...

Although we can all daily sit at home alone (yet still are 'all together') ... and although it may be strange to some to 'sit over the internet' ... I feel it is vitally important that we make the effort to sit together as a group. I wish that EVERYONE WOULD MAKE THE EFFORT TO JOIN IN OUR ZAZENKAI AS OFTEN AS POSSIBLE (it is available 'any place any time' ... so time and place are not an excuse!)

At the Zazenkai, we always recite various traditional Chants ... and any of these can be undertaken at home. The Verse of Atonement and The Four Vows are especially encouraged to chant each day ... perhaps at the end of your day before bed ...

The Heart Sutra can also be recited any time and place ... perhaps before the home altar or on the Zafu prior to Zazen.

In reciting, we tend to just merge into the sound ... not giving it a thought. However, it is also good at other times to make study of what the chants MEAN (most of them are statements of Zen Buddhist teachings).

Daido's book, above, suggests some other possible chantings too. There is also the traditional Evening Gatha ... time swiftly passes by ...

Let me respectfully remind you,
life and death are of supreme importance.
Time swiftly passes by,
and opportunity is lost.
Let us awaken,
awaken.
Take heed,
do not squander your life.

Side Note: I love that Gatha ... so long as we each awaken to the fact that there is no "life and death" ... no me or you for the reminding ... even as time passes by, no time either ... and nothing about life that can be squandered, wasted or lost (SO DON'T KILL TIME, AND DON'T WASTE IT! )

The Verse of the Kesa, of course, is a daily practice for those who have undertaken Jukai and received a Rakusu (Kesa). Do not place one on oneself without reciting! Shingen discusses the whole manner of wearing and treating a Rakusu here ...

SEWING A RAKUSU (or Full Kesa) as we do for our Jukai preparations as a group, is also a great Liturgy ...

'Gatha' are short, meaningful little recitation which can be recited before (and/or after) many 'ordinary' daily activities to remind us how sacred they are, and how all support our life and practice ... from eating to work to going to the toilet to washing the face ... Here are some and a discussion ...

A very special 'Meal Gatha' might be recited by oneself or with one's family (much like 'Saying Grace') .. or during lunch breaks at work, etc (in voice or silently). Here is the one we recite during our annual 'Ango' period, but it is excellent as a daily practice and reminder ...

(Hands in Gassho) This food comes from the efforts
of all sentient beings past and present,
and is medicine for nourishment of our Practice-Life.
We offer this meal of many virtues and tastes
to the Buddha, Dharma, and Sangha,
and to all life in every realm of existence.
May all sentient beings in the universe
be sufficiently nourished.

Daido Roshi's lovely book suggested some other Meal Gatha.

In fact ... one can make their own Gatha for ANYTHING ... which is exactly what Treeleafers have done for fun and personal inspiration ...

In many Buddhist traditions there is a monthly practice of Uposatha on days of the full moon to recite and renew the Precepts. In Japanese Zen this tradition takes form as Ryaku Fusatsu. It is a lovely chance to wipe the slate clean, atone and make amends, vow to begin again. Details here:

SO, AM I LEAVING ANYTHING OUT? Probably, but that should keep any Bodhisattva busy for awhile! 8)

Anyway, WHAT IS -NOT- A SACRED LITURGY!?!

I would like to close with some very wise words from an old member:

There may be a saying and I don't know who said this but the candle that burns brightest has the shortest life. What I mean is that how I practice now is to make it part of my daily life... nothing special. If I make it special it's separate from me, and I don't think that's what this is. If I stay consistent and don't overdo it, then I'll maintain my practice. If I push too hard, I'll burn out and this will just be another phase of my life; something I tried.

But that is not the Way at least from what I've learned. We share in a practice that's come down from generations, and so to honor it I stay consistent.

Re: RECOMMENDED 'AT HOME' LITURGY

In addition to all the foregoing good words and expressions, any chants or devotions which appear in Sutrayana are fair practice for one who wishes to make visible or audible that which we express in shikantaza invisibly and inaudibly; particularly in cultivating the Bodhisattva Way.
Chanting hopes of loving-kindness for all or wishes that all sentient beings receive healing blessings to be free from suffering, illness, pain, debillitating disease or disability is all to this same purpose.
In addition to the chants we practice in Zazenkai, I practice Medicine Buddha Mantra with many others in the World Wide Healing Circle. I'm even thinking about booking a time slot to do it in Zen Hall. While I couldn't swear that this practice makes a difference to anyone but me, I will continue to sit with confidence (faith) that it does. Much like with my vow to save all sentient beings, I will even send prayers into the unconditioned that it does. I call it "right intention".
Gassho,
Engyo

Re: RECOMMENDED 'AT HOME' LITURGY

Thank you Jundo for recommending this Daido book. During the first half of the book, I was perplexed as to why you had suggested everyone should read it for liturgy purposes. However, the second half of the book was excellent at saying and describing the things that I think a lot of long-time practitioners forget to tell new people about. My favorite chapter was the explanation of how the cook is such a revered position in a monastery.

I have one question: Why is the Emmei Jukku Kannon Gyo not recited in English as the other chants are?

I would like to share this story as a summary of my thoughts after reading this book:
Pablo Picasso is one of the most well known painters to have ever lived, and yet he is also one of the most misunderstood artists ever. People look at his paintings like "Dora Maar" and "Guernica" and they usually reply "I could paint that," which is meant to equate to an insult of Picasso's child-like lack of talent. What most people don't know is that Picasso was quite an accomplished painter of realistic-renditions prior to his invention of Cubism. As a matter of fact, his painting "Garcon a la Pipe" (Boy and his pipe) sold for just over $104 million, which makes it the most valuable painting ever sold at auction anywhere at any time in history. My point is that Picasso was a master of painting. He was thoroughly trained and wonderfully gifted. After dedicating his life to the deepest truest pursuit of his studies, he one day came to the end of them. It is then that he stepped away from what he had been taught into the void of what did not yet exist. It was only then that he was ready to "Burn the Buddha" by willfully deconstructing the sacredness of the image. Today, many seek to jump to the end and begin personally expressing themselves in similar fashion to the bold simplicity of Picasso's later work, but the results are lacking. To understand, one has to first learn before one can forget the learning.

I believe this book makes the same point for Buddhists by emphasizing that a goalless practice must first begin with a goal of practicing the tradition.

Re: RECOMMENDED 'AT HOME' LITURGY

Lou - thank you for sharing your thoughts on the Loori book. I have just read it through for the second time.

I feel the most important statement Loori makes in his introduction is that our participation
in Zen liturgy begins as an act of faith. If we train or 'school' ourselves it is only in order to realise
that which is already there - the buddha within us.

I can understand that there is the potential for 'imitation' in liturgy practice- as in artists emulating Picasso - but Loori
underlines that 'great faith, great doubt and great determination' nurtures our practice.

I'm not sure that we set out to 'master' Zen in the way we might set out to master a skill - in order to then 'unlearn' and leap into the void. My (limited) understanding is that we are born into the void ( nonduality and interconnectedness) - and so there is nothing to master - only a re-cognition of what is already there. Our letting go is really a return to the sacred within ourselves and the whole of life.

I found one of the most helpful thoughts, in the book, is the idea that form (in this case rituals) is really a state of consciousness. This has become a touch stone for gauging within myself whether I'm practicing by rote - or genuinely engaging with a focused mind.

Re: RECOMMENDED 'AT HOME' LITURGY

Originally Posted by mr.Lou

I have one question: Why is the Emmei Jukku Kannon Gyo not recited in English as the other chants are?

I would like to share

Hi Lou,

Actually, when we recite it each year during our winter Rohatsu Retreat here at Treeleaf, we do it the way I was shown by my friend and mentor Doshin Cantor of the White Plum ... starting slowly in Japanese, slowly building speed with each repetition, then moving to English faster and faster ...

... until one is literally exploding great KANZEON! and pounding the floor at the end.

Not only does it serve to Wake Up Kannon ... but it sure gets the blood flowing, and wakes us up at about 6am during the Retreat!

There may be a saying and I don't know who said this but the candle that burns brightest has the shortest life. What I mean is that how I practice now is to make it part of my daily life... nothing special. If I make it special it's separate from me, and I don't think that's what this is. If I stay consistent and don't overdo it, then I'll maintain my practice. If I push too hard, I'll burn out and this will just be another phase of my life; something I tried.

But that is not the Way at least from what I've learned. We share in a practice that's come down from generations, and so to honor it I stay consistent.

Those are very wise words. Definitely something to keep in mind with everything, not just with zazen.

How should us offer incense ritualistically? is there a proper manner?

Why do we dedicate merits?

Thanks friends,

Hello Marcos,

Incense is a way found in many religions to bring the olfactory senses into a sacred mood of heart. Perhaps the smoke rising also reminds us of impermanence, as the flame burns and the whisps rejoin the air.

If you wish to light incense, I would choose a scent subtle and not too stimulating (a light sandlewood, for example, not many of the rich and flowery scents that one can find these days). Light a candle, Gassho, respectfully and with clear heart (this is vital) lift the incense stick with one hand while holding Gassho with the other, light it in the flame, gently flick to extinguish if needing to extinguish the flame at the tip (or tamp quickly with the thumb and index finger of the other hand ... do not blow like a birthday candle), place upright in the incense bowl filled with sand, Gassho again with both hands.

Something like below is a lovely incense holder (just make sure it is stable, and the cat will not knock it over, because ... )

Traditionally, in Buddhism, it was felt that "merit" arose from good acts (such as making a donation to a Buddhist temple, translating subtitles on a Buddhist talk ) and built up in a great, cosmic "bank account" to make good Karmic effects and help cancel out bad Karma. It is an aspect of Mahayana Buddhism, and some Theravadan traditions, that developed very early (and which some other Buddhist sometimes find hard to grasp). Here is a simple and clear explanation from the Tricycle blog ...

what you are referring to here is called ‘merit transfer’. The idea is that through your skilful conduct you build up a stock of merit - a kind of spiritual capital that is earning interest in your karmic bank account. According to many Buddhist traditions, this merit may be transferred to others, especially the dead, sick, or spiritually destitute.

There are specific ceremonies and rituals by means of which merit is transferred. For instance, in Theravada Buddhism, a donor may give food or clothing to the monastic community and then ‘donate’ the merit gained to a departed relative (to help them in the ‘after-life’). As far as I know, there is no need for the other person to agree to receive merit.

Some Mahayana traditions emphasise merit transfer as a means of overcoming spiritual acquisitiveness and expressing compassionate concern for others. The Bodhisattva, or ideal Buddhist, gives all his or her merit away because they want as many beings as possible to benefit from their spiritual virtue. A form of words that one might use to dedicate merit in this way is: ‘May the merit gained in my acting thus, go to the alleviation of the suffering of all beings.’

A more scholarly treatment of the subject is here (in Theravada Buddhism):

Personally, I do not have much opinion on the cosmic and Karmic effects of transferring merit, except that I do believe it is fully in keeping with the Bodhisattva vows, and a wonderful attitude, to work for the benefit of others. Generally, I have avoided straight "dedication of merit" language in the "Eko" after our chants ... preferring wording such as "we dedicate or sincere efforts to" or "we dedicate our hopes and aspirations" or "our thoughts and caring". I simply am not much one for the belief that we are setting up a bank account of merit that we can transfer to others to help them in various ways, including a better rebirth.

Of course, doing something for the benefit of others is a "cosmic effect", even if most ordinary. It is very much in the way I described the far reaching effects of "Metta" (Loving Kindness) on another thread ...

People often ask me if I believe Metta really works and is helpful, even across great distances. Well, I say this ...

If one is filled with anger, hate and ill will, it is easy to see how that infects the space, situations and people immediately around us who must deal with us. It can even damage folks and infect relationships with family and friends at great distances, even if we only communicate sometimes. But further, it brings a bit more ugliness and separation into this world in general, and our doing so adds just a touch more bitterness to the society we all share as residents of the world near and far. These days, a fellow who does a violent act or speaks a hurtful word in one city far away can cause ripples of violence and hurt far across the world ... just open the newspaper or internet and you will see countless examples of this spread of the effects of greed, anger and ignorance like great waves circling the world.

So, just the same when we bring a touch of loving kindness, sympathy, well wishes, peace, charity and the like into this life.

Light a candle, Gassho, respectfully and with clear heart (this is vital)

Jundo,

Sorry I forgot to ask it yesterday.

Why did you say that it is vital to be with a clear heart when we're going to light a candle?

Sometimes our hearts are not so "clear" (maybe sorrowful, or resentful), in that case should we wait a little before light the candle?

How is that attitude of "clear heart"?

Somehow I'm linking this to my Zazen practice, as I have an altar here at home, and everyday I'm gonna sit, I light a candle on the altar, light an incense, recite the "Three Refuges" in Pali, then I sit Zazen. That is to say, I do Zazen illuminating the room only with it's candle's light.

Why did you say that it is vital to be with a clear heart when we're going to light a candle?

Sometimes our hearts are not so "clear" (maybe sorrowful, or resentful), in that case should we wait a little before light the candle?

How is that attitude of "clear heart"?

Somehow I'm linking this to my Zazen practice, as I have an altar here at home, and everyday I'm gonna sit, I light a candle on the altar, light an incense, recite the "Three Refuges" in Pali, then I sit Zazen. That is to say, I do Zazen illuminating the room only with it's candle's light.

Well, just as with Zazen, one sits as one is. If upset, let the upset be ... if sad, let the sadness be ... if feeling off balance, let the off balance be.

However, the point of all Practice is to realize the clarity and balance that shines forth when the mind becomes still. Silent Illumination. By all the "letting be", one allows such wild thoughts and emotions to settle down and drift away. One reaches a centered stillness.

Thus, when lighting incense, sitting Zazen or in any aspect of Zen Practice, one can undertake each with clarity of heart.

The point of allowing the "sorrowful, resentful" to be (and be let go) is not to keep on with the sorrow and resentment, but to attain the balanced clarity of silent illumination that shines through and clears away the sorrow, resentment etc.

So, when lighting incense and all the rest, it is best to do so with a clear, balanced, unbound, shining heart.

I am resurrecting another old thread, yes As I am navigating the forums and locating readings, teachings, resources, etc. ...... This thread is phenomenal, so much info in one place - thank you, Jundo

I just want to add my deepest gratitude to all the hard work and dedication that has gone into this sangha - and continues to. This is such a wonderful community, I love it here. I know I only just started posting and participating (somewhat - I have been reading periodically for months), even though I joined a year ago - life happens, and things come together when the time is right, I believe.

I will be looking for ways to "give back" and assist the sangha in the future, whenever it is appropriate and when I can be useful in some small way. For now I am exploring the teachings and practices that feel very natural to me, and simple in a profound way. I am learning from all of you, and am so thankful for your generosity, wisdom, and shared experiences.

There is much I would like to respond to in the forums, so much vast wisdom and experience - but I am beyond words for it at this time. Reflecting on all of it and feeling my mind expand, and my perspective on life changing already, little drops of water in the soil.

Thank you for resurrecting this post Kim. Just this week I began reading Daido Loori's "Brining the Sacred to Life" to help me make this practice apart of my daily life rather than solely focusing on the time I am sitting shikantaza.

And thanks to all those past and present who have gone before and helped to pave this way for myself and others.

I’ve been focusing on one a day but to each their own. Besides the great info, at the end of each he also puts in a practical reflection(for lack of a better term) that I have been using as a little daily liturgy. This could be a great addition to the aforementioned practices at the beginning of the thread for any who haven’t already come across Shokai’s blog.

I was searching for a verse or a chant that we can recite when a beloved one died (any sentient being).
As I understand Metta it is more for the ones dealing with the loss and not so much for the one that died.

So is there a verse or chant that we can use for the deceised? (Like to honour them and help them on their next path?)

I was searching for a verse or a chant that we can recite when a beloved one died (any sentient being).
As I understand Metta it is more for the ones dealing with the loss and not so much for the one that died.

So is there a verse or chant that we can use for the deceised? (Like to honour them and help them on their next path?)

Thank you again.

Gassho
Marcus
SatToday/LAH

Hi Marcus,

The Heart Sutra is All Purpose. That is my universal recommendation.

Another possibility is the Shariraimon, as we recite for our Nehan-e Memorial in February ...

Recommended 'at home' liturgy

I now have my personal Rakusu that I honour and that I am grateful for. Thank you Jundo, thank you all.

Q: When do we use/put on the Rakusu? Allways when meditating? Only at Zazenkai and ceremony? Any time?
I know it represents the Buddha's robe, so probably there are guidelines concerning the use.

Thank you in advance for any help here.

Gassho
Ryudo
SatToday/LAH

The only real guideline I’ve heard is don’t wear it into the bathroom. And don’t put it directly on the floor. It’s the Buddha’s teachings, so treat it with respect, but it’s not so precious that you can never touch it. It’s better to wear it and care for it and let it be a part of your life. It’s closer to a work uniform than it is to fancy ceremonial robes.

I usually wear mine for my daily sit, or if I’m sewing. It tends to get in the way if you’re cleaning or doing other work around the house. I don’t wear it out because I think it would come across as showing off or trying to look special. If I had a Soto sitting group, I would wear it there, though.

Following Jukai I have been trying to formalize my daily sitting a bit. I put together the following for myself and would be interested in any feedback. My room is set up so that my alter is right next to my Zabuton. There are a couple of things that are a bit different than treeleaf. When I first started I learned to bow three times before sitting - so I still do that. Treeleaf just does two.

I tried to write up the Rakusu procedure as shown by Shingin in the video linked below. I used the Treeleaf chant book for the chants. Also at the very end are some links of Shingen doing the chants - I use those as a reference.

I have seen to slight variants on the Robe verse. Some times the last line is
Vowing to save all sentient beings
sometimes
Vowing to free all sentient beings

So I included them both.

I tried to create something that wasn't too long and included the Heart Sutra.

Once a week I also do Metta.

Anyway, let me know if something looks wrong or misplaced or needs to be added.

Once I get some feedback, I'll write this up as Word file and PDF if people are interested.

Recite: Verse of Atonement:
• All harmful acts, words and thoughts, ever committed by me since of old,
• On account of beginningless greed, anger and ignorance,
• Born of my body, mouth and mind,
• Now I atone for them all

Recite: Four Vows (to be recited 3x, vibrant on the second, soft on the third time):
• To save all sentient beings, though beings numberless
• To transform all delusions, though delusions inexhaustible
• To perceive Reality, though Reality is boundless
• To attain the Enlightened Way, a Way non-attainable

Remove Rakusu
• Touch Rakusu/Maneki to forehead three times
• Touch once to lips
• Fold
• Place in Envelope

Here is the corrected version. Just makes the link for Jundo's instructions easier to find. Again, the one thing I do different than Treeleaf is the three bows at the Zafu. Just do two if you want to be more Treeleaf consistent. This is what I am currently using. Mostly I do the whole process but some days I'll just sit if I am pressed for time.

Home Service

Stand in Shashu outside the of the doorway
Step in with left foot, at left side of doorway
Gassho at the doorway toward the Buddha in their room
Walk in Shashu to Alter/Zafu (clockwise – following contour of room)
Arrange cushion
Bow three times (if doing two bows: bow to the Zafu, then bow to the Room)
• Towards Alter - Buddha (turn clockwise)
• Towards Room – Sangha (turn clockwise)
• Towards Zafu – Dharma Sit Facing Alter
Put on Rakusu
• Remove Rakusu from its envelope
• Touch Rakusu to forehead, then place on head
Recite Robe Verse (Takkesage)
English (3x)
• Robe of Liberation boundless
• Field beyond both form and formless
• Wearing the Tathagatas Teachings
• Vowing to (free) save all sentient beings
Or Japanese (3x)
• Dai sai geda puku
• Muso fukuden e
• Hi bu nyorai kyo
• Kodo sho shu jo
Rakusu (con’t)
• Bow forward, take Rakusu touch forehead three times
• Unfold,
• Touch Maneki to lips
• Touch Maneki to forehead three times
• Put on Rakusu

Recite: Verse of Atonement:
• All harmful acts, words and thoughts, ever committed by me since of old,
• On account of beginningless greed, anger and ignorance,
• Born of my body, mouth and mind,
• Now I atone for them all

Recite: Four Vows (to be recited 3x, vibrant on the second, soft on the third time):
• To save all sentient beings, though beings numberless
• To transform all delusions, though delusions inexhaustible
• To perceive Reality, though Reality is boundless
• To attain the Enlightened Way, a Way non-attainable

Remove Rakusu
• Touch Rakusu/Maneki to forehead three times
• Touch once to lips
• Fold
• Place in Envelope

You are more organized than me about daily sitting! I am rather casual when on my own. Each person must find their own style. When on my own, I am more a Rakusu on (with Verse), fluff the Cushion, Bow-turn-Bow, and Sit kinda fella. Other folks like to maintain the formality of sitting in a Zendo during Zazenkai, which is good too.

We are about to cut a film on procedures for the Zendo during a formal Zazenkai. This will be helpful if I forget something.

You are more organized than me about daily sitting! I am rather casual when on my own. Each person must find their own style. When on my own, I am more a Rakusu on (with Verse), fluff the Cushion, Bow-turn-Bow, and Sit kinda fella. Other folks like to maintain the formality of sitting in a Zendo during Zazenkai, which is good too.

We are about to cut a film on procedures for the Zendo during a formal Zazenkai. This will be helpful if I forget something.

Thank you, lovely.

Gassho, Jundo

SatTodayLAH

Well, I avoided it for so long I am kind of making up for lost time. I really resisted the whole ritual aspect for a long time - but right now I feel it connects me to the lineage. There is a kind of beauty in it that I didn't see before. Like I said in my post, sometimes I just don't have time. But I like to do the whole thing when I can.

Can't wait to see the video.

Gassho, Shinshi

SaT-LaH

Like

空道 心志 Kudo Shinshi
I am just a priest-in-training, any resemblance between what I post and actual teachings is purely coincidental.

Thanks for writing this down, Shinshi. I did something similar when I started to attend the meetings of our local sitting group, so it seems that we share the same preference of being structured/organized It also seems to me that this is one of the possible ways to engage in rituals if you are not the type of person to jump right in. Thoroughly going through them in your mind is the first step to become acquainted with them. (Of course, the next step is to fully engage in them and act them out or otherwise it would be a pure intellectual contact.)

I also enjoy it if I have the time to completely realize the ritual at home, but usually stick to "just sitting" in the way that Jundo mentioned. I guess that is fine as long as you don't rush through things and unmindfully push your stuff around. (Although it can be a nice teaching if everybody does everything in a very formal way and then your teacher suddenly rushes in with a lot of noise, literally throws his Zafu in the corner, and finally comments on the completely confused crowd with a typical zennish quote ).

Judno there is so much here, I have downloaded the chant book, but oten have troubles remembering the chants. Suggestions? I am very inexperienced with this form of meditation and still a newbie. I know you hear this a lot.

Just chant from the heart and it will come with practice. I am learning the Japanese Heart Sutra, I use the chant book and listen to a recording by Zen River Temple in the Netherlands.

Just do, chant badly, but chant from the heart. Feel every word as you say it, the sounds coming out of your are just noise, the heart is what counts.

Bows,
Chishou
座りました

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Hey Chishou, would it be possible to post a link here to the River Temple chant? I'm trying to learn the Japanese too because I like the rhythm of it, being able to listen to a clear recording would be really helpful. I do love the Kissaquo version but tend to get carried away by the emotion instead of paying attention to the words
Gassho
Meitou
satwithyoualltoday/lah